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David Brundage’s Irish Nationalists in America employs no sleight of hand in its title. It is a short, well-crafted new survey of Irish nationalists in the United States from the late 18th century to the close of the 20th that is more than the sum of its parts.
Americans cherish the ‘American dream’ – the notion that anyone can achieve financial success and happiness in the United States. This idea is based on an assumption of economic equality and freedom within the United States’ capitalist market.
In 1833, after centuries of resistance and rebellion by enslaved people, decades of popularly-mobilized antislavery protests, and years of economic struggle on colonial plantations, England’s Parliament initiated the process of slave emancipation in the British Empire.
This study situates itself in the context of recent efforts to chart the emergence of the historical profession and the development of national historiographical traditions on a comparative basis.
One might be forgiven for thinking that British defence policy between the Napoleonic era and the outbreak of the First World War was always geared towards a large, continental commitment.
In Enslaved Women in America: From Colonial Times to Emancipation, Emily West masterfully presents the narrative of women’s lived experiences in slavery through the prism of gender.
In The Ethnographic State: France and the Invention of Moroccan Islam, Edmund Burke does the important work of historicizing colonial-era research on Morocco and Moroccans.
Empires throughout world history have more often than not seen themselves as part of some cosmic grand narrative, set on earth to enact the will of the god or gods, spiritual or secular, they claim to serve. The Carolingian Empire was no exception.
In this history of representations and knowledge formation Sanjay Subrahmanyam turns a historian’s gaze to the problems both implicitly and explicitly embedded in all histories of the early modern and modern world: why did Europeans represent and construct India and by extension, the non-European world in the ways that they did? Why and how did these constructs evolve?
Jeffrey James Byrne’s monograph takes its title from an oft-cited quote by Amílcar Cabral, a leading figure in the fight against Portuguese colonial rule in Africa: ‘Christians go to the Vatican, Muslims go to Mecca, revolutionaries go to Algiers’.